Abasa

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

The verses under discussion, in a general sense, indicate that God has reproached and admonished someone for having given preference to one or more affluent individuals over a truth‑seeking blind person. As for the identity of the one being reproached, there has been disagreement. It is widely reported among both general and specific exegetes that a group of Quraysh leaders—including ʿUtbah ibn Rabīʿah, Abū Jahl, ʿAbbās ibn ʿAbd al‑Muṭṭalib, and others—were present in the company of the Prophet (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam). The Prophet was engaged in دعوت, conveying the message of Islam to them and hoping that his words would influence their hearts. It was reasonably expected that if such influential individuals embraced Islam, they would attract others and reduce opposition, thus benefiting the cause of Islam in multiple ways. During this time, ʿAbdullāh ibn Umm Maktūm, who was blind and impoverished, entered the gathering and requested that the Prophet recite some verses of the Qur’an and instruct him. He continued to repeat this request, unaware of the nature of the discussion taking place. His interruption became persistent to the extent that signs of displeasure appeared on the blessed face of the Prophet. The Prophet then turned away from him and continued speaking with the Quraysh leaders, thinking that they might be influenced. At this moment, the verses under discussion were revealed, addressing the Prophet with admonition. After this incident, the Messenger of God treated ʿAbdullāh ibn Umm Maktūm with special respect. Whenever he saw him, he would say: “مرحبا بمن عاتبنی فیه ربی”—Welcome to the one on whose account my Lord admonished me. He would then ask him whether he had any need that could be fulfilled. Furthermore, the Prophet appointed him on two occasions as his representative in Madinah during military expeditions (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 437).

As reported regarding the verses under discussion, another account states that these verses were revealed concerning an individual from among Banū Umayyah who was seated in the presence of the Prophet (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) when ʿAbdullāh ibn Umm Maktūm entered. When this individual noticed him, he gathered up his garment out of concern that it might become soiled, displayed signs of aversion on his face, and turned away. Thereupon, God revealed these verses, recounting his conduct and subjecting him to reproach. This occasion of revelation is reported in a narration from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 437). The distinguished Shiʿi scholar, al‑Sayyid al‑Murtadā, has adopted this account of revelation. He maintains that there is nothing in the wording of the verses that explicitly indicates that the one being reproached is the Prophet himself. The only possible indication lies in the initial expressions of the verses up to verse 10, such as the reference to one who turns away from a truth‑seeking individual. Although such expressions may appear applicable to the Prophet, al‑Sayyid al‑Murtadā argues that the contextual indicators do not necessitate this interpretation. Moreover, the act of “عبوس” (displaying a frowning or displeased expression) is not consistent with the attributes of the prophets, particularly the Prophet of Islam, who is known to have interacted with even his adversaries with openness and generosity of demeanor, let alone with a believer seeking guidance. Furthermore, giving preference to affluent individuals while neglecting a truth‑seeking, impoverished believer does not accord with the noble character of the Prophet, to which the Qur’an itself testifies: “وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ”. This is especially significant in light of the report that Sūrat al‑Qalam was revealed prior to Sūrat ʿAbasa (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 437).

With attention to the context of the reported occasion of revelation, we now turn to the interpretation of these verses. It first states: “عَبَسَ وَتَوَلَّى” — he frowned and turned away, “أَن جَاءَهُ الْأَعْمَى” — because the blind man came to him. “وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى” — and what do you know, perhaps he seeks purification and growth in faith and piety, “أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَى” — or he may take heed from the reminder, and that reminder may benefit him. Even if he does not attain complete purity and تقوى, at least he may derive some benefit from the reminder and become partially awakened. The distinction between these two expressions is that the former refers to attaining full purification and piety, whereas the latter refers to a lesser degree of benefit from admonition, even if it does not reach the level of complete تقوى. Thus, that truth‑seeking blind person would in any case benefit from the reminder, whether fully or partially. Continuing the admonition, it further states: “أَمَّا مَنِ اسْتَغْنَى” — as for the one who considers himself self‑sufficient, “فَأَنتَ لَهُ تَصَدَّى” — you attend to him and give him your attention. You persist in guiding him, whereas he is immersed in arrogance, wealth, and self‑sufficiency—the very arrogance that becomes the source of rebellion, as expressed in “إِنَّ الْإِنسَانَ لَيَطْغَى أَن رَّآهُ اسْتَغْنَى”. However, his failure to purify himself or embrace faith imposes no responsibility upon you: “وَمَا عَلَيْكَ أَلَّا يَزَّكَّى”. Your duty is only the conveyance of the message, whether people accept it or not. Thus, it is not appropriate to neglect a sincere seeker, even if the intent is to guide influential individuals. The admonition continues with renewed emphasis: “وَأَمَّا مَن جَاءَكَ يَسْعَى” — as for the one who comes to you striving, “وَهُوَ يَخْشَى” — and is filled with خشیت of God. Here, خشیت denotes a reverential fear that motivates inquiry and the pursuit of truth. Such a person approaches in seriousness and humility, seeking knowledge and purification. Yet: “فَأَنتَ عَنْهُ تَلَهَّى” — you turn away from him and become occupied elsewhere. The address “أنت” underscores that for one in such a position, it is not appropriate even momentarily to neglect a sincere seeker in favor of others—even if the aim is their guidance. The priority must belong to those whose hearts are receptive and pure. This admonition conveys an essential principle: Islam and the Qur’an accord a special respect to the weak yet sincere seekers of truth, and strongly criticize any preference shown to arrogant individuals empowered by wealth. God does not permit that even the slightest hurt be caused to those humble seekers merely to attract the powerful. This is further clarified by the fact that such individuals constitute the true support of faith—they are those who respond in times of difficulty, sacrifice in the cause of truth, and uphold the دین. As Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) states: “وَإِنَّمَا عِمَادُ الدِّينِ وَجِمَاعُ الْمُسْلِمِينَ وَالْعُدَّةُ لِلْأَعْدَاءِ الْعَامَّةُ مِنَ الأُمَّةِ فَلْيَكُن صِغْوُكَ لَهُمْ وَمَيْلُكَ مَعَهُمْ” The foundation of the religion, the cohesion of the Muslims, and the strength against enemies lie with the عامة of the community; therefore, your inclination and attention should be directed toward them (bihawāla: Nahj al‑Balāghah, Letter 53).

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

After the preceding verses, which dealt with the reproach of one who paid insufficient attention to a truth‑seeking blind man, the present verses expound the significance of the Qur’an, its pure origin, and its profound influence upon human souls. It states: “كَلَّا إِنَّهَا تَذْكِرَةٌ”. The pronoun “إِنَّهَا” refers to the Qur’anic verses. There is no need to neglect sincere and pure‑hearted individuals in favor of influential yet arrogant figures, for these verses are themselves a means of reminder and awakening for all humanity. It is also possible that this statement constitutes a response to the accusations directed by the مشرکین against the Qur’an, which they at times labeled as poetry, magic, or soothsaying. The Qur’an declares that none of these claims are valid; rather, these verses are a source of awareness, admonition, and faith, a fact evident in their intrinsic effect upon anyone who approaches them without stubbornness or hostility. It then states: “فَمَن شَاءَ ذَكَرَهُ”. Whoever wills may take heed from it. This expression indicates that there is no compulsion; rather, human beings possess freedom of will. Without the determination to accept guidance, one cannot benefit from the Qur’anic message. It continues: “فِي صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ”. These divine words are inscribed in honored and exalted records, purified from any impurity, alteration, or contradiction. The term “صحف” refers to written tablets or pages upon which meanings are inscribed. This suggests that prior to their revelation, the divine message existed in exalted forms brought by the angelic bearers of revelation. Then it states: “بِأَيْدِي سَفَرَةٍ كِرَامٍ بَرَرَةٍ”. These records are in the hands of noble and righteous emissaries. The term “سفرة” refers to those who unveil or convey meanings, understood here as the angels who convey revelation. The expressions “كرام” and “بررة” signify their nobility, purity, obedience, and righteousness. Despite all these means of guidance—honored scriptures, noble transmitters, and repeated reminders—the rebellious human being still fails to submit. Thus it is stated: “قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ”. This expression conveys intense condemnation and astonishment at human ingratitude and denial. The term “كفر” here may denote disbelief, ingratitude, or covering the truth, all of which are relevant in this context. To remove arrogance, the discourse directs attention to human origin: “مِنْ أَيِّ شَيْءٍ خَلَقَهُ”. “مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ”. The human being is created from a humble drop, then proportioned with precise measure. The term “قدره” signifies measured formation, indicating exact balance in physical structure, faculties, and capabilities. Human composition involves finely regulated systems, each essential for existence; any imbalance would disrupt life entirely. It further states: “ثُمَّ السَّبِيلَ يَسَّرَهُ”. God has made the path easy for human beings, encompassing both material development and spiritual guidance. This includes facilitation of birth, growth, intellectual awareness, and the means to attain faith. The verse emphasizes facilitation, not compulsion, reaffirming human freedom of choice. Then: “ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ”. God causes death and ensures burial, granting dignity even after life. Burial reflects divine mercy, preserving human dignity and protecting society from harm. Death itself is presented as a form of blessing: it marks release from worldly hardship, opens the way to a broader existence, and allows generational continuity. It continues: “ثُمَّ إِذَا شَاءَ أَنشَرَهُ”. When God wills, He will resurrect human beings for reckoning. The term “أنشره” conveys revival after a state of cessation, indicating the transition to a more expansive realm of existence. Finally, it concludes: “كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ”. It is not as human beings assume; they have not yet fulfilled what God has commanded. Despite all divine favors and opportunities for guidance, human beings often fail to discharge their responsibilities fully. This statement may refer specifically to those who persist in disbelief and disobedience, or more broadly to humanity in general, as no one fully fulfills the حق العبودية in proportion to divine greatness. Thus, the ultimate stance of the human being is recognition of limitation and seeking forgiveness before God. Provide your feedback on BizChatمزید آیات کی تفسیر بیان کروآیات میں بیان کردہ انسان کی تخلیق پر تفصیل دوقرآن کی تاثیر اور انسان کی ذمہ داری پر خلاصہ دوDrop your files hereMessage CopilotAllPeoplePeopleFilesFilesMeetingsMeetingsEmailsEmails

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

Since the subject of the preceding verses was the issue of معاد, and these verses also address the same matter with considerable clarity, it appears that the present verses serve as an argument for the doctrine of Resurrection. In these verses, the Lord of the worlds seeks to establish the possibility of قیامت by demonstrating His power over all things, and by presenting the revival of dead الأرض through the descent of rain as an analogue of resurrection in the realm of vegetation. Because these verses discuss the various kinds of nourishment that God has made available to human beings and animals, they also seek to awaken the human sense of gratitude and invite recognition of the divine Benefactor. Thus, He states: “فَلْيَنظُرِ الْإِنسَانُ إِلَى طَعَامِهِ”. The object of attention here is not merely superficial observation, but reflection upon the composition, structure, life‑giving elements, and astonishing effects of nourishment upon the human body. Some exegetes have extended the meaning of “طعام” beyond physical sustenance to include intellectual and spiritual nourishment, namely knowledge and understanding. Thus, it has been reported from Imam Muhammad al‑Bāqir (ʿalayhi al‑salām): “علمه الذي يأخذه عمن يأخذه” (bihawāla: Tafsīr al‑Burhān, vol. 4, p. 429). Accordingly, just as the human body depends upon physical sustenance, the soul requires spiritual nourishment. Human beings are therefore called to reflect not only upon material food, but also upon the sources and authenticity of their intellectual and spiritual intake. The verses then describe the origin of nourishment, stating: “أَنَّا صَبَبْنَا الْمَاءَ صَبًّا”. This refers to the abundant descent of water in the form of rain, which constitutes the foundational source of life. Rivers, springs, and underground reserves all ultimately derive from rainfall. The process by which water evaporates, forms clouds, and returns as pure rainwater illustrates a continuous cycle of life provision. Thereafter, the earth is mentioned: “ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا”. This may refer to the splitting of the soil by plants as they emerge, or to geological processes through which the surface of the earth becomes receptive to cultivation. The verse thus indicates the preparation of the زمین for growth and fertility. The text then refers to eight categories of plant growth that sustain both human beings and animals: “فَأَنبَتْنَا فِيهَا حَبًّا” — grain, the staple of human and animal sustenance; “وَعِنَبًا وَقَضْبًا” — grapes and various edible plants; “وَزَيْتُونًا وَنَخْلًا” — olives and date palms, both highly beneficial food sources; “وَحَدَائِقَ غُلْبًا” — dense and abundant orchards; “وَفَاكِهَةً وَأَبًّا” — fruits for humans and pasture for animals. The diversity and abundance of these provisions demonstrate Divine generosity and the intricate order of sustenance systems. The term “أَبّ” refers to natural pasture or fodder prepared for animals, highlighting that divine provision extends to all living beings. The final verse of this section states: “مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ”. All these are means of benefit for human beings and their livestock. Thus, the verses collectively present a comprehensive argument: from the cycle of rainfall and the preparation of the earth to the growth of vegetation and the provision of sustenance, they illustrate the power of God to bring life forth from apparent lifelessness. This natural cycle serves as a clear analogy for resurrection, while simultaneously inviting human beings to reflect upon Divine نعمت, recognize their Creator, and cultivate gratitude and awareness.

In the preceding verses, eight types of food sources were mentioned for human beings and livestock, and it is noteworthy that all of them are plant‑based. This emphasis reflects the central importance of such grains, fruits, and agricultural produce in human nutrition. Upon closer reflection, one finds that these indeed constitute the primary and essential basis of human sustenance, whereas animal‑based foods occupy a secondary position and are comparatively limited in quantity. What deserves particular attention here is that the modern science of nutrition—despite its vast scope and complexity—essentially elaborates upon the same realities that are concisely expressed in these verses. In this sense, contemporary scientific knowledge serves to highlight the depth and significance of the Qur’anic discourse. Especially the food items mentioned in the verses are, from a nutritional perspective, among the most valuable and essential. Reflection upon these matters leads human beings to a deeper awareness of the greatness of their Creator and His فضل upon humanity. Indeed, reflection upon both physical nourishment and the nourishment of the soul—whether in terms of knowledge or the sources from which it is derived—guides human beings toward maʿrifat of God, self‑development, and moral refinement. Thus, human beings are called to reflect deeply upon their food. This brief expression, though concise, carries profound meaning.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

After the mention of Divine blessings and worldly favors, the Qur’an in these verses turns once again to the subject of Resurrection and its events, while also describing the condition of believers and disbelievers. On the one hand, it declares that these blessings and material possessions are transient and destined to come to an end; on the other, it indicates that their very existence constitutes a proof of God’s existence and of قیامت. Thus, it states: “فَإِذَا جَاءَتِ الصَّاخَّةُ”. “الصاخّة” refers to an overwhelming, piercing, and deafening sound—so intense that it may rend the sense of hearing. It refers here to the second blast of the Trumpet, the great cry of resurrection that awakens all beings and summons them to the arena of Judgment. This event is so immense and awe‑inspiring that it causes human beings to become completely absorbed in themselves, heedless of all else. Accordingly, it is said: “يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ” “وَأُمِّهِ وَأَبِيهِ” “وَصَاحِبَتِهِ وَبَنِيهِ”. On that Day, a person will flee even from his closest relations—his brother, his parents, his spouse, and his children. These were the dearest of companions in worldly life, yet the terror of that Day will render all such ties insignificant. Some exegetes have suggested that this flight occurs because of fear that rights owed to others may be demanded, while others attribute it to the fear of being affected by the condition of those lacking faith. These interpretations are not mutually exclusive. The reason for this flight is then clarified: “لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ”. Each individual will be so preoccupied with his own state that all other concerns will become irrelevant. The magnitude of events will fully occupy the human mind, leaving no room for attention to others. A narration indicates that at key stages—such as the weighing of deeds, crossing the ṣirāṭ, and receiving the record of deeds—no person will remember another, not even the closest relatives. Thereafter, the condition of the two groups on that Day is described: “وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ” “وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ تَرْهَقُهَا قَتَرَةٌ أُوْلَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ”. Some faces will be radiant, bright, and joyful, filled with delight and glad tidings; these are the faces of the believers, whose faith and righteous deeds manifest as نور and serenity. In contrast, other faces will be covered with dust and darkness, enveloped in gloom and distress; these belong to those characterized by disbelief and wicked conduct. The terms used are significant: “مسفرة” denotes illumination and brightness, while “غبرة” refers to dust covering the face, and “قترة” to a dark, smoky gloom. These expressions indicate that inner states—belief and conduct—become outwardly visible. As the Qur’an states elsewhere: “يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ”. Thus, the faces of individuals will serve as clear indicators of their inner condition. One group will be distinguished by joy and light, while the other will be marked by sorrow, darkness, and humiliation.

The expressions contained in the brief yet majestic verses of this sūrah constitute a comprehensive program for self‑development. First, on the one hand, it commands human beings to break arrogance and pride by reflecting upon the origin of their creation and recognizing how the human being was created from an insignificant and valueless drop. It is evident that the greatest obstacle in the path of self‑development is precisely this pride and arrogance. Second, on the other hand, the Qur’an introduces divine guidance by presenting it as the best provision for the journey. This includes all forms of guidance, whether those whose source is revelation and the instruction of the prophets and awliyāʾ, or those insights derived from reflection upon the world of creation and contemplation of its laws and order. Third, it then instructs the human being to examine his physical nourishment deeply and to reflect on how the Merciful and Compassionate Creator has produced diverse forms of food, grains, and fruits for him from dark soil. He is thus to submit before this Divine ربوبیت, and not only to consider the structural formation of such nourishment, but also to attend to the manner of its acquisition, since pure and lawful sustenance is a fundamental basis for self‑development. Fourth, he must then reflect more deeply upon his spiritual nourishment and consider the source from which it is obtained—whether it is derived from a pure source or a contaminated one. Defective teachings and misleading propaganda resemble poisonous and toxic food, which endanger the spiritual life of the human being. It is remarkable that some people are highly cautious regarding their bodily nourishment, yet they show no concern for their spiritual nourishment, reading corrupt literature and listening to misleading teachings without restriction. A ḥadīth reported from ʿAlī states: “مالی ارى الناس اذا قرب اليهم الطعام ليلا تكلفوا انارة المصابيح ليبصروا ما يدخلوا بطونهم ولا يهتمون بغذاء النفس بان ينيروا مصابيع البابهم بالعلم ليسلموا من لوا حق الجهالة والذنوب في اعتقاداتهم واعمالهم”. Why is it that I see people who, when food is brought to them at night, take the trouble to light lamps so they may see what they place into their stomachs, yet they do not care for the nourishment of the soul by illuminating the lamps of intellect through knowledge so as to be safe from the harms of ignorance and sin in their beliefs and actions (bihawāla: Safīnat al‑Biḥār, vol. 2, p. 84, maddah ṭaʿm). Similarly, a statement is reported from Imām Ḥasan al‑Mujtabā (ʿalayhi al‑salām): “عجبت لمن يتفكر في ماکوله کیف لايتفكر في معقوله فيجنب بطنه ما يؤذيه ويودع صدره ما یردیه”. I am astonished at the one who reflects upon his bodily food, yet does not reflect upon his intellectual nourishment; he keeps harmful food away from his stomach but fills his heart with destructive matters (bihawāla: Safīnat al‑Biḥār, vol. 2, p. 84, maddah ṭaʿm). Fifth, one should then reflect upon the overwhelming cry of the Resurrection, which will awaken all from the sleep of death and present each person’s deeds before him. The conditions of the gathering will be so terrifying that human beings will forget even their closest relatives. Therefore, one must reflect whether one’s present actions will result in a radiant and smiling face on that Day, or whether they will lead to gloom and darkness. Accordingly, one should prepare oneself for that Day in advance. O Lord, grant us the ability for self‑reform. O Sustainer, do not deprive us of life‑nurturing spiritual nourishment. O God, awaken us from deep heedlessness before the cry of the Resurrection.